Their table is spread outside. the city in the Elysian Fields, a very beautiful mead with thick woods of all sorts round about it, overshadowing the feasters. The couches they lie on are made of flowers, and they are attended and served by the winds, who, however, do not pour out their wine, for they do not need anyone to do this. There are great trees of the clearest glass around the table, and instead of fruit they bear cups of all shapes and sizes. When anyone comes to table he picks one or two of the cups and puts them at his place. These fill with wine at once, and that is the way they get their drink. Instead of garlands, the nightingales and the other song-birds gather flowers in their bills from the fields hard by and drop them down like snow, flying overhead and singing. Furthermore, the way they are scented is that thick clouds draw up myrrh from the springs and the river, stand over the table and under the gentle manipulation of the. winds rain down a delicate dew.

At the board they pass their time with poetry and song. For the most part they sing the epics of Homer, who is there himself and shares the revelry, lying at table in the place above Odysseus. Their choruses are of boys and gnris, fed and accompanied by Eunomus of Locris, Arion of Lesbos, Anacreon and Stesichorus. There can be no doubt about the latter, for I saw him there—by that time Helen had forgiven him. Stesichorus had said harsh words of Helen, and was blinded by Castor and Pollux for his presumption. He recanted in a famous Palinode, of which some lines are still preserved (Plato, Phaedrus, 243), and so recovered his eyesight. When they stop singing another chorus appears, composed of swans and swallows and nightingales, and as they sing the whole wood renders the accompaniment, with the winds leading.

But the greatest thing that they have for ensuring a good time is that two springs are by the table, one of laughter and the other of enjoyment. They all drink from each of these when the revels begin, and thenceforth enjoy themselves and laugh all the while.

But I desire to mention the famous men whom I saw there. There were all the demigods and the veterans of Troy except Locrian Ajax, the only one, they said, who was being punished in the place of the wicked. Of the barbarians there were both Cyruses, the Scythian Anacharsis, the Thracian Zamolxis and Numa the Italian. In addition, there were Lycurgus of Sparta, Phocion and Tellus of Athens and the wise men, all but Periander. I also saw Socrates, the son of Sophroniscus, chopping logic with Nestor and Palamedes; about him were Hyacinthus of Sparta, Narcissus of Thespiae, Hylas and other handsome lads. It seemed to me that Hyacinthus was his especial favourite, for at any rate he refuted himi most. It was said that Rhadamanthus was angry at Socrates and had often threatened to banish him from the island if he kept up his nonsense and would not quit his irony and be merry. Plato alone was not there: it was said that he was living in his imaginary city under the constitution and the laws that he himself wrote.

The followers of Aristippus and Epicurus were in the highest favour among the heroes because they are pleasant and agreeable and jolly good fellows, Aesop the Phrygian was also there— — they have him for a jester. Diogenes the Cynic had so changed his ways that he not only married Lais the courtesan, but often got up and danced and indulged in tomfoolery when he had had too much. None of the Stoics was there—they were said to be still on the way up the steep hill of virtue. With regard to Chrysippus, we heard tell that he is not permitted to set foot on the island until he submits himself to the hellebore treatment for the fourth time. See the Philosophers for Sale for another jest at Chrysippus’ insanity. They said that the Academicians wanted to come but were still holding off and debating, for they could not arrive at a conclusion even on the question whether such an island existed. Then too-I suppose they feared to have Rhadamanthus judge them, as they themselves had abolished standards of judgment. It was said, however, that many of them had started to follow people coming thither, but fell behind through their slowness, being constitutionally unable to arrive at anything, and so turned back half-way. These were the most conspicuous of those present.